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This agitation was long, troublesome, and no doubt robbed many temporarily or permanently of such little brains as they possessed. It was only when the violence had become an old story and the charm of novelty had entirely worn off, and the afflicted found themselves no longer regarded with especial interest, that the epidemic died away.(401) (401) See Madden, Phantasmata, chap. xiv; also Sir James Stephen, History of France, lecture xxvi; also Henry Martin, Histoire de France, vol. xv, pp. 168 et seq.; also Calmeil, liv. v, chap. xxiv; also Hecker's essay; and, for samples of myth-making, see the apocryphal Souvenirs de Crequy. But in Germany at that time the outcome of this belief was far more cruel. In 1749 Maria Renata Singer, sub-prioress of a convent at Wurzburg, was charged with bewitching her fellow-nuns. There was the usual story--the same essential facts as at Loudun--women shut up against their will, dreams of Satan disguised as a young man, petty jealousies, spites, quarrels, mysterious uproar, trickery, utensils thrown about in a way not to be accounted for, hysterical shrieking and convulsions, and, finally, the torture, confession, and execution of the supposed culprit.(402) (402) See Soldan, Scherr, Diefenbach, and others. Various epidemics of this sort broke out from time to time in other parts of the world, though happily, as modern scepticism prevailed, with less cruel results. In 1760 some congregations of Calvinistic Methodists in Wales became so fervent that they began leaping for joy. The mania spread, and gave rise to a sect called the "Jumpers." A similar outbreak took place afterward